Knowledge as Movement and Dwelling: Difference between revisions

Revision as of 23:38, 25 February 2025

Landmarks are defining features in the land that traditionally play an important role in Inuit topographical understandings of their land and its resources. They are important orienting features to keep one's bearing while travelling and to determine where one is located at any given moment^[1].

As a figure in this Knowledge-Land-Scape, "Landmarks" perform the materialization of certain findings and emergent insights along the way.

This particular one, marks my understanding of how some knowledge only comes into being through movement- or as movement.

My continous moving in-between countries, territories, timezones, languages, cultures, relationships allowed for intra-relational thinking across entities and events, rather than inter-relational thinking merely between entities and events. It started to create tentative openings in which my campervan Butter, the covid-virus, hot tarmac, the seasons, vaccines, all became agents in the production of space, time, meaning and matter within my research, instead of the other way around. Slowly, I started to understand that any knowledge generated within this liminal space, requires attunement to the agential web of all the entities and events you move through and alongside with^[2]. Even time and space itself is produced by the intra-relational dynamics within such a web.

"Return" to Cut 1: Voices of Thunder, if you were seeking to collaborate with the Gjoa Haven HTA - but you got redirected by the Covid-19 pandemic.

Or,

"Return" to Cut 3: Wayfaring the Bearwatch project, if you were visiting Coral Harbour for the first time, when you got redirected by the Covid-19 pandemic.

↑ Aporta, C. (2004). Routes, trails and tracks: Trail breaking among the Inuit of Igloolik. Études/Inuit/Studies, 28(2), 9-38.
↑ Braidotti, R. (2006 p.271). Transpositions: On nomadic ethics. Polity.

Return to Cut 1

Return to Cut 3: Spring Coral Harbour 2020

[1] Aporta, C. (2004). Routes, trails and tracks: Trail breaking among the Inuit of Igloolik. Études/Inuit/Studies, 28(2), 9-38.

[2] Braidotti, R. (2006 p.271). Transpositions: On nomadic ethics. Polity.

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 This particular one, marks my understanding of how some knowledge only comes into being through movement- or ''as'' movement.
-"Becoming nomadic" , the notion of transience and of "passing", as Rosi Braidotti refers to such ways of knowing, binds us to multiple others in a web of complex interrelations, kinship, social bonding and flexible citizenship <ref>Braidotti, R. (2006 p.271). Transpositions: On nomadic ethics. Polity.</ref>. This is not knowledge that can be learnt from a book, nor is it knowledge that can be categorized or transferred for shared understanding outside of its relational events<ref>Ingold, T. (2022). On not knowing and paying attention: How to walk in a possible world. Irish Journal of Sociology, 31(1), 20-36.</ref>. As Ingold points out elsewhere, this kind of knowledge references the world, not other books<ref>Ingold, T. (2013 p.15). Making: Anthropology, archaeology, art and architecture.</ref>
+My continous moving in-between countries, territories, timezones, languages, cultures, relationships allowed for intra-relational thinking across entities and events, rather than inter-relational thinking merely between entities and events. It started to create tentative openings in which my campervan Butter, the covid-virus, hot tarmac, the seasons, vaccines, all became agents in the production of space, time, meaning and matter within my research, instead of the other way around. Slowly, I started to understand that any knowledge generated within this liminal space, requires attunement to the agential web of all the entities and events you move through and alongside with<ref>Braidotti, R. (2006 p.271). Transpositions: On nomadic ethics. Polity.</ref>. Even time and space itself is produced by the intra-relational dynamics within such a web.
-My continous moving in-between countries, territories, timezones, languages, cultures, relationships allowed for intra-relational thinking across entities and events, rather than inter-relational thinking merely between entities and events. It started to create tentative openings in which my campervan Butter, the covid-virus, hot tarmac, the seasons, vaccines, all became agents in the production of space, time, meaning and matter within my research, instead of the other way around. Slowly, I started to understand that any knowledge generated within this liminal space, requires attunement to the agential web of all the entities and events you move through and alongside with. Even time and space itself is produced by the intra-relational dynamics within such a web.
-<div class="next_choice"> ICC's Protocol 6, that focusses on building meaningful relationships calls institutions, governments and individuals to "make a paradigm shift in their thinking, approaches, research, and decision- and policy-making". Among others, they call for "flexibility, adequate time, and recognition of seasonal calendars. (...) Throughout all processes, it is necessary to work with flexibility as Inuit lifestyle depends on the weather, the rhythm of animal movements and ultimately work within different seasonal calendars than many of the international fora."<ref>Council, I. C. (2022). Circumpolar Inuit Protocols for Equitable and Ethical Engagement.</ref>
+<div class="next_choice">
 '''"Return"''' to Cut 1: Voices of Thunder, if you were seeking to collaborate with the Gjoa Haven HTA - but you got redirected by the Covid-19 pandemic.